新華嚴經論 27.30

27.30

三此菩薩知一切眾生十種稠林分中，經云「此菩薩以如是智慧如實知眾生心稠林」者，總舉煩惱廣多如稠林，皆由心起，無心即諸行稠林滅。大智如林，能普覆護一切眾生故。煩惱稠林者，迷法界自性緣生，成等虛空界世界微塵數一切煩惱稠林，明煩惱廣多翳障如稠林，一達智境便為萬行功德稠林故。業根解種性樂欲並可知。隨眠稠林者，有七：一欲受、二瞋、三有恚、四愛、五慢、六無明、七見疑是見道疑。此七種常相迷覆，號曰隨眠。能迷無邊心境障菩提智，故號稠林。受生稠林者，一剎那際八百生滅同時而起。習氣稠林者，如經安立十住、十行、十迴向、十地，皆為現前一分生如來智慧家，頓斷三界麁惑。地上漸治習氣，如初地明觀世法，二地以戒波羅蜜以治欲界惑習，三地修四禪八定治上二界惑習，四地生如來家，五地修世間眾技之門，六地出纏智慧已滿，七地入利生之方便，八地無功智現前，九地行成任運，十地功圓佛用，皆是治習氣方便。三聚差別稠林者，從三不善根中約有十六種稠林名廣乃八萬四千及無盡三不善根、三毒、三株杌、三垢、三燒害、三箭、三惡行、三遺、三縛、三所有、三熱、三惱、三不淨、三熾然、三稠林、三拘礙，總以貪瞋癡為體，作種種煩惱名。已上三行經，明稠林煩惱分。

Third, within the section on this bodhisattva knowing the ten thickets of all sentient beings, the sūtra says: "This bodhisattva, with such wisdom, truly knows the thicket of sentient beings' minds." This generally indicates that afflictions are vast and numerous like a thicket, all arising from the mind; when there is no mind, the thicket of all practices is extinguished. Great wisdom is like a forest, able to universally cover and protect all sentient beings. Regarding the thicket of afflictions: being deluded about the conditioned arising of the dharmadhātu's own-nature forms thickets of all afflictions as numerous as the dust motes of worlds in empty space; this explains that afflictions are vast, numerous, obscuring, and obstructing like a thicket, but once one reaches the realm of wisdom, it instantly becomes a thicket of the merits of myriad practices. Karma, faculties, inclinations, lineages, and desires may also be known accordingly. Regarding the thicket of latent propensities: there are seven—first, desire-attachment; second, anger; third, existence-enmity; fourth, craving; fifth, pride; sixth, ignorance; and seventh, view-doubt, which is doubt on the path of seeing. These seven kinds constantly obscure each other, and are called latent propensities. They can delude the boundless mental realm and obstruct bodhi-wisdom; therefore they are called a thicket. Regarding the thicket of receiving rebirth: in a single kṣaṇa, eight hundred arisings and ceasings occur simultaneously. Regarding the thicket of habitual tendencies: as the sūtra establishes the ten abodes, ten practices, ten dedications of merit, and ten grounds, all are so that one present portion may be born into the family of the Tathāgata's wisdom, abruptly cutting off the coarse afflictions of the three realms. On the grounds, one gradually remedies habitual tendencies: as the first ground illuminates and observes worldly phenomena; the second ground remedies the affliction-habits of the desire realm through the morality pāramitā; the third ground cultivates the four dhyānas and eight concentrations to remedy the affliction-habits of the upper two realms; the fourth ground takes birth in the family of the Tathāgata; the fifth ground cultivates the gates of all worldly arts; on the sixth ground wisdom emerging from entanglement is already complete; on the seventh ground one enters the expedient means of benefiting beings; on the eighth ground effortless wisdom manifests; on the ninth ground practice becomes spontaneous; on the tenth ground merit is perfected for the Buddha's functioning—all are expedient means for remedying habitual tendencies. Regarding the thicket of the distinction of the three aggregates: from the three unwholesome roots there are about sixteen names of thickets, expanding to eighty-four thousand, as well as the inexhaustible: three unwholesome roots, three poisons, three tree stumps, three stains, three burnings, three arrows, three evil conducts, three remainders, three bonds, three possessions, three heats, three torments, three impurities, three blazes, three thickets, and three obstructions. Altogether taking greed, anger, and delusion as their essence, they make various names of afflictions. The above three lines of sūtra text explain the section on the afflictions of the thickets.